• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.6
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• pp.237-250
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• 2021

This study analyzed 'how the elderly's sexual relations and marital intimacy affect the elderly's life satisfaction'. Interviews and visits were conducted for 11 days targeting 309 elderly people aged 65 years or older. As a result of the analysis, 51% were male, 49% were female, and 84.7% were in their 60s and 70s. Approximately 60.1% of them were religious, of which 24.7% were protestants. In the region, 42.9% lived in rural and fishing villages. The percentage of those who answered that their health status was above average was 87.6%. Regarding the frequency of sexual life, 41.4% of the respondents said they had sex once or twice a month. Males had a higher frequency of sexual life than females. A lower age, higher education, living in small and medium-sized cities, better health status, and higher income level were associated with a higher frequency of sexual life. The factors that showed a significant difference in sex life satisfaction were gender, region, and health status. Those with religion as Protestantism, residing in a small or medium-sized city or over, with better health and higher income levels were found to have higher life satisfaction. The satisfaction with sex life had a positive correlation with emotional intimacy (p<.01) and life satisfaction (p<.01). Based on the above results, the sexual life satisfaction of the elderly has a positive effect on life satisfaction, and emotional intimacy between spouses had a positive influence on life satisfaction.

• Iberoamérica
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• v.23 no.2
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• pp.55-91
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• 2021

This article dealing with the political participation of Argentine Conservative Protestants tried to examine the effect of such political participation on democratic values and order. To this end, it focused on the subject of religious equality and freedom, and issues of same-sex marriage and sex education. First, the demands of the Protestants, who insisted on the equal treatment of all religions by correcting the religious discrimination policies, a legacy of the colonial era and the military regime, are very natural and self-evident, when we presuppose the value of a democratic society based on political equality and human rights. It can be said that it has contributed to the democratization of society by aiming to solve the old problems of society. But when it comes to same-sex marriage and sex education, things are quite different. Without considering the social situations of the socially disadvantaged or minorities, or the legislative purpose of defending their rights, they insist on only their teachings of scriptures or ethics, even within Protestantism, there is a disagreement on interpretation. These theocratic views and exclusivist attitudes can seriously infringe on the human rights or freedoms of people of different religions, or different choices about marriage or sexuality, among other things. It can be a serious threat to democratic order and values.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.187-226
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• 2023

In contemporary society, digital media has become an integral part of daily life that shapes how people interact with the world around them. This phenomenon has also influenced religious activities and practices. Studies on digital religion and religious practices among digital natives in the Western world have indicated that traditional religious practices are on the decline. Instead, more accessible and flexible forms of religious activities and beliefs are emerging. Given this context, it is important to investigate whether similar trends are occurring in Korea. This study aims to explore the religious activities and expressions of Korean individuals in the online environment. Specifically, the study focuses on four main areas: ①the online religious activities of established religions such as Protestantism, Buddhism, and Catholicism; ②the online religious activities related to divination belief systems such as the Four Pillars of Destiny (四柱 saju) and Tarot; ③online holy sites and wish comments or chats; and ④popular religious neologisms such as jileumshin (지름神 a god with the power to justify consumption) and gatsaeng (갓[God]生 one's best life). Through this review, it can be ascertained that religious ideas and practices are restricted by the attributes of digital media. This implies that the emergence of simplistic forms of religious ideas and activities is associated with the features of digital media and the consumption of digital content.

• Journal of Yeungnam Medical Science
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• v.4 no.2
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• pp.39-50
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• 1987

The authors studied paranoid ideation and obsession, using Derogatis s' SCL-90, in the subjects of 2,564 male and 1,252 female college freshmen of Yeungnam University. The authors collected the reports of Self-Rating Paranoid ideation and Obsession Scale during the periods from January to February, 1987, and applied ANOVA and t-test on paranoid ideation and obsession scores in order to compare them between various psychosocial factors, and sexes. The results are as follows: 1. There was not significant difference in the mean averages of total paranoid ideation scores between male and female students : male students scored $4.16{\pm}3.09$, female students scored $4.16{\pm}2.91$. 2. High scored items were delusion and suspiciousness. 3. Fifty-nine male students (2.3%) showed high paranoid ideation scores of 12 or higher, while twenty-six female students(2.1%) showed the same scores. 4. There was strong tendency toward higher paranoid ideation scores in the students who were dissatisfied with their home atmosphere, college, department and familiarity of parents and those who had pessimistic view of self in the past, present or future in both group(respectively P<0.001). The male students who believed protestantism showed higher level of paranoid ideation scores (P<0.01). The male students who attened the department of fine art showed higher level of paranoid ideation scores (P<0.05). 5. There was significant difference in the mean averages of total obsession scores between male and female students (P<0.05) : male students scored $10.40{\pm}5.43$, female students scored $10.75{\pm}5.02$. 6. High scored Items were perfectionism, indecisiveness, inattention & obsessive thoughts. 7. Thirty-eight male students(1.6%) showed high obsession scores of 25 or higher, while fifteen female students(1.2%) showed the same scores. 8. There was strong tendency toward higher obsession scores in the students who were dissatisfied with their home atmosphere, college, department and familiarity of parents and those who had pessimistic view of self in the past, present, or future in both group(respectively P<0.001). The female students who attended the department of home economics & whose educational fees were paid by her brothers & sister, showed higher level of obsession scores(respectively P<0.01).

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• The Critical Review of Religion and Culture
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• no.29
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• pp.134-167
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• 2016

This paper aims at exploring the characteristics and meanings of religious freedom controversy surrounding religious education, with special reference to proselytism, in protestant mission school in recent Korea. Most of protestant mission schools have been providing students compulsory religion class and chapel service in the name of religious education. According to the school authorities, religious education should be provided for the realization of founding philosophy, and they say that mission school has the right to religious education. On the contrary, many non-christian students argue that their religious liberty is seriously violated by required religious education especially compulsory chapel worship. So serious conflicts broke between mission school authorities and students. Supreme Court decided that Soongsil University has the right to maintain compulsory chapel service, ruling that Daegwang High School should not maintain required chapel worship. It seems that Supreme Court gave different decisions to high school and university respectively, considering the differences between high school and university in application for admission to a school, students' critical consciousness, school's autonomous rights, etc. However, these precedents are being challenged by many peoples and groups. There are three agents which are involved in religious freedom controversy in mission school. The first are mission school authorities supported by religious groups, the second government supported by political parties, and the third mission school students guided by NGO. Among them protestant groups are playing the major role in making religious freedom problems in mission school. Protestant groups try to convert mission school students to protestantism by compulsory chapel service and religion class. Such a protestant proselytism becomes a cause of oppressing students' human rights and religious liberty. In this situation government has a responsibility to protect the students' rights to religious freedom. But government seldom impose sanctions on the protestant mission schools' compulsory programs. The reason why government does not restrict mission school's unlawful religious education is because protestant groups have strong influence in voting. Eventually civil movements organizations involved in religious freedom controversy for the sake of students's human rights. In conclusion, the assailment is protestant proselytism, the accessory is government, the victim is students in the religious education in mission school in recent Korea.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.